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DUKE 

UNIVERSITY 

LIBRARY 


Treasure  ^om 


Essential  Difference  between  the  Righteous 
and  Wicked. 


SERMON, 

DELIVERED  JAN.  14,  18 10, 


tV  TH-S 


NEW  SOUTH  MEETING-HOUSE, 
SALEM, 


By  brown  EMERSON, 

COLLEAGUE  PASTOR  OF  THE  THIRD  CHURCH  IN  SALEMi' 


SALSM: 

rRZITTKD    BY    THOMAS    C.    CDSHINOt 
1810. 


THOUGH  the  following  discourse  was  hastily  penned,  without  the 
least  view  to  its  publication,  and  is  destitute  ofartificial  ornament ;  3  et  a 
hope  that  it  might  contribute  something  to  the  promotion  of  evangelical 
truth,  at  a  time  when  error  and  iniquity  abound,  induced  the  author  to 
comply  with  the  wishes  of  his  friends,  in  submitting  to  them  si  copy 
for  the  press. 


SERMON. 


Genesis,  XVIII.  25. 

SHALL   NOT  THE   JUDGE  OF   ALL  THE 
EARTH   DO    RIGHT? 

The  hiftory  of  Abraham  is  peculiarly  interefting 
and  inftru(flive.  He  is  moft  diftinguiflied  and  ho- 
nored among  the  ancient  patriarchs.  The  fcriptures 
do  not  inform  us  of  any  man,  with  the  exception 
only  of  Mofes,  who  was  ever  admitted  to  fuch  fa- 
miliar intercourfe  with  God  as  Abraham.  Jolhua, 
Ifaiah,  and  John  the  Evangelift,  were  favored  with 
perfonal  exhibitions  of  Jehovah  in  glory  ;  but  Abra- 
ham and  Mofes  converfed  with  him  face  to  face,  as 
a  man  converfes  with  a  friend. 

The  palTage  1  have  chofen  for  my  text,  is  part  of 
a  familiar  converfation  which  Abraham  had  with 
God,  on  the  day  before  the  deftruclion  of  Sodom, 
and  on  the  fubje(fl  of  that  awful  event.  The  de- 
fcendants  of  Ham,  it  appears,  had  apoftatized  in 
general  from  the  worfliip  of  the  true  God,  early 
after  the  deluge.  Thofe  of  them  who  inhabited 
Sodom  and  its  neighboring  cities,  had  become  fo 
extremely  corrupt  in  the  days  of  Abraham,  that 
the  enormity  of  their  wickednefs  required,  that  God 
ihould  make  them  an  example  to  the  world  of  his 
righteous  judgment.  This  determination  he  was 
pleafed  to  reveal  to  his  fervant  Abraham.     Twenty 


four  years  after  the  father  of  the  faithful  had  been 
a  firanger  ai  d  a  pilgrim  in  the  land  of  Canaan,  as 
he  fat  in  his  tent  door  in  the  heat  of  the  day,  he 
faw  three  men,  with  the  appearance  of  travellers, 
approach  his  dwelling.  After  a  hofpitable  recep- 
tion and  entertainment,  according  to  the  fimplicity 
of  the  times,  they  proceeded  on  their  way  to- 
wards Sodom  ;  and  the  courteous  patriarch,  leav- 
ing his  tent,  accompanied  them  fomc  diftance  on 
their  journey. 

As  they  proceeded  together,  one  of  the  ftrangers, 
who  is  fuppofed  to  have  been  the  Son  of  God,  as  he 
is  called  Lord,  or  Jehovah,  difclofed  his  purpofe  of 
deftroying  thofe  wicked  cities.    At  this  information 
Abraham  was  deeply  affecled.    The  other  two  men, 
who  were  miniftering  angels,  took  their  leave  of 
him,  and  fet  their  faces  towards  Sodom,  leaving  him 
alone  with  the  Lord.     Perceiving  in  whofe  prefence 
he  was,  the  holy  man  ftt  himfelf  to  intercede  for 
the  devoted  city^     He  was  chiefly  folicitous  for  the 
people  of  God,  who  he  imagined  might  dwell  in  So- 
dom, notwithftanding  i«.s  crying  fms.     He  might 
feel  a  ftronger  incitement  to  pray,  on  account  of  his 
nephew  Lot,  who,  with  his  family,  had  then  re- 
iided  in  Sodom  twenty  years.     The  principal  argu- 
ment he  ufed  in  his  interceflions,  was  a  difplay  of 
the  glory  of  divine  juflice.     He  fuppofed  the  city 
to  contain  a  number  of  righteous  perfons  ;    and  if 
they  were  deftroyed  indifcriminately  with  the  wick- 
ed, the  Lord's  regard  for  right eoufnefs,  and  abhor- 
rence of  iniquity,  would  not  dillinclly  appear.     He 
therefore  drew  near  to  God,  and  humbly  confefling 
himfelf  to  be  duft  and  aflies,  faid,  "Wilt  thou  de- 
.  ftroy  the  righteous  with  the  wicked  ?    Peradventure- 
there  be  fifty  righteous  within  the  city ;    wilt  thou 
alfo  deftroy  and  not  fpare  the  place  for  the  fifty 
righteous  that  are  therein  ?     That  be  far  from  tl;ec 


to  do  aftei*  this  manner,  to  flay  the  righteous  with 
the  wicked  ;  and  that  the  righteous  Ihould  be  as 
the  wicked,  that  be  far  from  thee.  Shall  not  the 
Judge  of  all  the  earth  do  right  ?  And  the  Lord 
laid,  if  I  find  in  Sodom  fifty  righteous  within  the 
city,  then  I  will  fpare  all  the  place  for  their  fakes.*' 
Abraham  repeated  his  requeft,  and  reduced  the  num- 
ber, till  the  Lord  allured  him,  that  if  ten  righteous 
perfons  were  found  in  Sodom,  it  fliould  be  Ipared. 
How  great  were  the  mercy  and  condefcenfion  of 
Jehovah  !  The  patriarch  returned  to  his  tent, 
*'  and  the  Lord,"  as  the  expreflion  is,  "  went  his 
way.'*  The  tremendous  event  of  the  enfuing 
morning  is  related  in  the  nineteenth  chapter  of  this 
book. 

It  appears  from  the  hiftory,  that  only  one  pious 
perfou  was  found  in  all  thofe  populous  cities,  Sodom, 
Gomorrah,  Admah  and  Zeboim  ;  and  the  deftroying 
angels  could  do  nothing,  till  that  perfon  was  fafe  in 
Zoar.  As  the  inhabitants  of  thole  cities  were  fet 
forth  as  examples  luffering  the  vengeance  of  eternal 
fire,  to  warn  the  wicked  of  every  fucceeding  gener- 
ation, it  was  neceffary,  that  no  child  of  God  fliould 
be  deflroyed  in  the  overthrow. 

The  righteous  may  often  be  involved  with  the 
wicked  in  public  calamities,  without  any  impeach- 
ment of  the  divine  rectitude  ;  but  from  judgments, 
that  are  dcfigned  as  perpetual  warnings  to  the 
■world,  the  people  of  God  mufk  be  exempted.  Ac- 
cordingly, when  nations  are  fcourged  with  war,  fa- 
mine, or  pelHlencc,  the  righteous  are  fharers  in  the 
liifierings.  When  the  Jews  were  carried  captive  in- 
to Babylon,  many  pious  perfons  were  carried  with 
them.  But  when  the  world  was  to  be  deflroyed 
by  a  deluge,  an  ark  was  provided  for  the  falvatiou 
of  Noah ;    and  when  Sodom  was  to  be  confumed 


by  fire  and  brimftone,  angels  were  fent  for  the  rc£^ 
cue  of  Lot. 

The  plea,  which  Abraham  ufed  in  his  interceA 
fions  for  Sodom,  was  grounded  on  this  pofition ; 
that  it  is  right  for  God  io  make  an  ejfential  di^erence 
betiveen  the  righteous  and  the  wicked.  On  this  ground 
explicitly,  the  Lord  admitted  his  plea,  and,  there- 
fore, gave  the  pofition  the  fanclion  of  his  approba- 
tion. ""  To  deftroy  the  righteous  with  the  wicked, 
and  that  the  righteous  {hould  be  as  the  wicked,  that 
be  far  from  thee." 

The  proportion,  that  it  is  right  for  God  to  make 
an  eilential  dllference  between  the  righteous  and  the 
"wicked,  I  propofe  to  explain,  eftablifh  and  improve^ 

The  term  ejfential  is  here  ufed  to  exprefs  the  high- 
eft  degree.  For  God  to  make  an  effential  difference 
between  the  righteous  and  wicked,  imports,  that 
his  treatment  of  them  is  diverfe,  in  relation  to  their 
grand  interefts,  computed  on  the  fcale  of  their 
whole  exiftence. 

In  regard  to  the  terms  righteous  and  wicked,  it 
feems  needful  to  remark,  that  1  follow  the  infpired 
writers  in  ufmg  righteous,  to  diftinguifh  thofe,  who 
are  made  children  of  God  by  regeneration  and 
adoption  ;  and  wicked,  to  diftinguifh  thofe,  who. 
are  in  a  ftate  of  unrenewed  nature. 

Some  are  difpofed  to  prevaricate  at  this  ufe  of  the 
terms,  on  the  ground,  that  none  of  mankind  are 
righteous,  as  all  are  tranfgrelTors  of  the  divine  law 
and  "  concluded  under  fm."  But  it  will  be  under- 
ftood,  notv/ithftanding  the  groundlefs  cavils  of  per- 
verfe  and  ignorant  men,  that  when,  in  fcriptural 
language,  we  apply  the  term  righteous  to  believers, 
we  exclude  the  ideas  of  inerit,  and  oi  finlefs  perfeC' 
tion.  Believers  are  called  righteous,  becaufe,  by 
their  faith  in  Chrift,  they  are  juftified  for  the  fak« 
of  his  righteoufnefs,  and,  by  the  fanclifying  influen* 


tes  of  the  Holy  Spirit,  are,  in  a  meafurc,  conformed 
to  a  righteous  God.  Unbelievers  arc  called  wicked, 
becaule,  being  deftitute  of  faith  in  Chrift,  they  are 
under  condemnation  and  the  dominion  of  fin.  'ihe 
fcriptures  every  where  make  this  obvious  diflinc- 
tion. 

That  it  is  right  for  God  to  make  an  effential  dif- 
ference between  the  righteous  and  wicked,  1  Ihall 
attempt  briefly  to  prove  by  five  arguments. 

T.  It  is  right,  becaufe  there  is  an  eflential  differ- 
ence between  their  characters. 

That  moral  agents  ought  to  be  treated  according 
to  their  moral  characters,  is  an  axiom,  which  has  the 
fan<5lion  of  univerfal  confent. 

For  want  of  due  attention  to  the  inflru6lions  of 
fcripture,  and  of  faith  to  receive  them,  a  capital 
iniftake  is  often  made,  in  regard  to  the  real  charac- 
ters of  men;  and  that  miftake  leads  to  capital  errors 
concerning  their  moral  flates  and  final  deflinations. 
It  Ihould  be  confidered,  that,  in  this  matter,  "  the 
Lord  feeth  not  as  man  feeth  ;  for  man  looketh  on 
the  outward  appearance,  but  the  Lord  looketh  on 
the  heart."  The  apparent  difference  between  the 
righteous  and  the  wicked  is  always  much  lefs  than 
the  real.  As  we  cannot  fearch  the  hearts  of  men, 
we  cannot  obtain  abfolute  knowledge  of  the  pious 
fmcerity  of  the  righteous,  nor  of  the  impofmg  hy- 
pocrify  of  the  wicked.  The  elfential  difference  in 
the  characters  of  the  righteous  and  profligate  fm- 
ners,  is  fufHciently  obvious  ;  but  moralifts  and  hy- 
pocrites may  fo  counterfeit  the  language  and  exter- 
nal condudl  of  believers,  as  to  be  accounted  fuch  by 
men,  while  the  Lord,  who  knows  the  vilenefs  of 
their  hearts,  fees  an  effential  difference.  In  our 
eftimate,  therefore,  of  the  characters  of  the  righ- 


f 

teous  and  wicked,  we  muft  be  guided  by  tlic  tefti* 
mony  of  God  in  his  word.  This  is  our  only  fure 
guide.     If  we  advert  to  this  teftimony,  we  find  the 


elTential  difference  between  their  characters  defcri- 
bed  throughout  the  facred  volume.  It  is  not  in  the 
power  of  language  to  exprefs  this  difference  with 
greater  diflinclnefs  and  force,  than  we  find  it  ex- 
prelfed  in  the  Bible. 

Believers  are  called  children  of  God  ;  unbelievers 
are  called  children  of  the  Wicked  One,  and  the  feed 
of  the  ferpent.  Believers  are  called  the  friends  of 
God;  unbelievers,  his  enemies.  Believers  are  cal- 
led lovers  of  God  ;  unbelievers,  lovers  of  this  world 
and  of  their  own  felves.  Believers  are  faid  to  be 
quickened  and  raifed  with  Chrifl  to  newnefs  of  life  ; 
unbelievers  are  faid  to  be  dead  in  trefpalTes  and  fins. 
Believers  are  declared  to  be  citizens  of  the  common- 
wealth of  Ifrael,  and  joint  heirs  with  Chrifl  to  the 
promifes  of  the  new  covenant ;  unbelievers  are  de- 
clared to  be  aliens  from  the  commonwealth  of  Ifraei, 
ftrangers  to  the  covenants  of  promife,  without  God 
in  the  world,  and  children  of  wrath.  Believers  are 
temples  of  the  Holy  Ghofl,  and  their  members  are 
inflruments  of  righteoufnefs  unto  God ;  unbeliev- 
ers are  fubject  to  the  abfolute  dominion  of  Satan 
and  their  own  corruptions,  and  yield  their  members 
as  inftruments  of  unrighteoufnefs  unto  fin.  In 
fliort,  the  Bible  reprefents  believers  as  being  habi- 
tually actuated  by  a  principle  of  fupreme  love  to 
God  and  fmcere  regard  to  his  glory  ;  while  it  re- 
prefents unbelievers  as  being  deflitute  of  this  gra- 
cious principle  and  benevolent  motive,  and  actuated 
by  a  principle  and  motive  holHle  to  the  glory  of 
God  and  the  true  interefts  of  his  kingdom. 

With  declarations  equivalent  to  thefe,  the  facred 
volume  abounds.  Reference  is  not  given,  in  thefe 
fpecimens,  to  chapter  and  verfe,  becaufe  every  per* 


fdn,  accuftomed  to  read  the  fcriptures  with  any 
attention,  knows  the  reprefentation  to  be  juft. 
How  wide,  how  radical,  is  the  difference  of  charac- 
ter between  tlie  righteous  and  wicked ! 

As  difference  ot  moral  character  is  the  proper 
ground  and  reafon  for  difference  of  treatment,  how 
reafonable  is  it  for  God  to  make  an  effential  differ- 
ence, in  his  treatment  of  mankind,  between  the 
righteous  and  wicked ! 

II.  It  is  right  for  God  to  make  this  difference, 
bccaufe  the  principles  of  goodnefs  and  juffice  re- 
quire it. 

Concerning  the  nature  of  thefe  attributes,  many 
entertain  erroneous  conceptions,  and  form  perverfe 
conclufions. 

Goodnefi  is  an  attribute,  whofe  chief  ultimate 
end  is  the  greateft  good  of  community.  A  good 
government  is  one  which  promotes  and  fccures  the 
beft  interefts  of  the  nation.  A  good  ruler  makes 
this  the  grand  object  of  his  adminiftration.  A  good 
God  will  certainly  govern  his  univerfe  fo  as  to  ac- 
complifli  this  benevolent  and  vaft  defign.  But  this 
delign  cannot  be  accompliflied  without  making  an 
effential  difference,  in  the  difpenfation  of  rewards 
and  punifhments,  between  the  obedient  and  difo- 
bedient.  To  this  truth,  our  penal  ftatutes,  our 
courts  of  juftice,  our  prifons,  and  houfes  of  correc- 
tion, bear  unequivocal  tcftimony.  What  would  be 
thought  of  the  magiftrate,  who,  in  violation  of  equi- 
ty and  law,  fliould  make  no  diftinction  between  the 
loyal  patriot  and  the  feditious  rebel  ?  The  princi- 
ples of  goodnefs  and  juftice  are  the  fame  in  both 
human  and  divine  government.  Every  fmful  aftion 
is  injurious  to  the  general  good,  and  that  principle, 
which  aims  at  the  general  good,  demands  a  puniih- 


10 

ment  for  the  finful  agent,  proportionate  to  his 
crime. 

Juftice  is  an  attribute,  which  aims  at  the  fame  ul- 
timate object  as  goodnefs.  It,  therefore,  equally 
requires  an  eflential  difference  in  the  divine  conduct 
towards  the  righteous  and  wicked.  Without  mak- 
ing this  difference,  it  would  be  impoffible  for  God 
to  difplay  before  the  univerfe  hi«  unchangeable  love 
to  holinefs,  and  his  utter  and  everlafling  hatred  of 
fin.  Without  this  difference,  he  would  not  be  ma- 
iiifeflly  either  good  or  juft.  Between  all  the  divine 
perfections  fubfifls  the  utmofl  harmony.  The  molt 
perfect  exercife  and  difplay  of  every  attribute  of 
God,  will  be  forever  made,  without  the  leaft  facri- 
fice  of  one  to  another. 

Thofe  egregioufly  miltake,  who  imagine  that  di- 
vine juftice  is  not  amiable  and  glorious.  It  aims  at 
nothing  fliort  of  the  higheft  good  of  the  univerfe. 
Its  nature  is,  therefore,  the  pureft  benevolence. 
Juftice  is  no  lefs  eflential  to  the  perfecT;ion  of  the 
divine  character,  no  lefs  amiable  and  glorious,  than 
goodnefs  and  mercy.  But,  as  in  human,  fo  in  di- 
vine government,  when  fubje6ts  perfift  in  breaking 
over  the  reftraints  of  law,  goodnefs  and  juftice  re- 
quire, that  the  welfare  of  the  individual  fliould  be 
facrificed  to  the  public  good,  by  the  execution  of 
condign  punifhment  on  incorrigible  tranfgreffors. 

III.  It  is  right  for  God  to  make  this  difference, 
becaufe  the  honor  of  his  name,  as  fupreme  Law- 
giver, requires  it. 

The  honor  of  God  is  deeply  concerned  in  the 
execution  of  his  law.  On  the  broad  bafis  of  the 
law  reft  the  ftability  and  excellence  of  his  govern- 
ment. Make  void  his  law,  and  you  proftrate  for- 
ever his  honor  and  his  empire.  Accordingly,  a 
divine  expofitor  fays,  "  Till  heaven  and  earth  pafs. 


11 

one  jot  or  one  tittle  fliall  in  no  wife  pafs  from  the 
law,,  till  all  be  fulfilled."  Of  what  avail  are  penal 
ftatutes,  if  their  penalties  are  never  to  be  executed 
on  condemned  criminals  ?  Where  is  the  honor  of 
God  as  Letrifl^tor  and  Governor  of  the  world,  if 
rebellious  men  may  trample  his  law  under  their 
feet  with  impunity  ? 

The  mediatorial  righteoufnefs  of  Chrlft,  it  is  true, 
has  honored  the  divine  law,  and,  of  courfe,  the 
Legiflator  ;  fo  that  finners  may  be  pardoned  and 
faved  for  Chriif's  hkc.  But  this,  it  is  ever  to  be 
remembered,  gives  no  affurance  of  falvation  to  an 
impenitent  finner  ;  for  it  is  equally  true,  as  the 
goijpel  uniformly  declares,  that  this  atonement  will 
be  of  no  avail  for  any,  who  are  not  fubjects  of  the 
new  birth,  and  of  true  faith  in  the  Divine  Media- 
tor. 

IV.  It  is  right  for  God  to  make  an  eflential  dif- 
ference between  the  righteous  and  wicked,  becaufe 
they  are  not  fitted  to  dwell  together. 

It  has  been  fhown  that  there  is  an  cflential  differ- 
ence in  their  characters.  Perfons  of  oppofite  prin- 
ciple, motive,  inclination,  intereft,  defign,  and  pur- 
fuit,  cannot  dwell  in  the  fame  fociety,  without  dif- 
cord  and  war.  Enmity  will  fubfilt  between  the 
feed  of  the  woman  and  the  feed  of  the  ferpent. 
The  church  of  God  and  the  wicked  world  have 
been  in  perpetual  conflict  from  the  days  of  Cain 
and  Abel  to  this  day  ;  and  the  war  will  not  ceafe 
till  God  fliall  put  a  final  feparation  between  them. 
For  important  purpofes,  hereafter  to  be  more  fully 
difclofed,  divine  wifdom  has  appointed  their  refi- 
dence  together  in  this  world.  Wheat  and  tares 
muft  grow  in  the  fame  field  till  the  harvcft.  Hea- 
ven win  confummate  the  happinefs  of  believers  ;  but 
unbelievers  could  enjoy  no  peace  or  plcafure  in  that 


holy  place.  The  fpirltual  worfhip  and  fcrvlce  of 
God,  imperfect  as  it  is  in  this  world,  the  wicked 
cannot  endure.  They  have  no  tafte  for  fuch  enter- 
tainment. How  then  could  they  be  happy  in  a 
fociety,  from  which  fin,  in  all  its  forms,  is  entirely 
excluded  ?  Were  impenitent  men  admitted  to 
heaven,  they  would  turn  that  blifsful  realm  into  a 
region  of  rebellion  and  mifery.  It  is  right  for  God 
to  place  mankind  in  fituations  for  which  they  are 
fitted. 

V.  That  it  is  right  for  God  to  make  this  differ- 
ence, is  evident  from  what  he  has  faid  and  done. 

We  may  form  many  fafe  conclufions  concerning 
the  government  of  God,  from  the  perfections  of 
his  nature.  We  may  have  the  fullefl  alTurance,  that 
all  his  declarations  are  ftridly  true,  becaufe  he  "  can- 
not lie.'*  We  may  be  equally  certain,  that  what- 
ever he  does  is  perfectly  right,  becaufe  he  cannot  do 
wrong.  If  he  have  told  us,  that  there  fhall  be  an 
eflential  difference  between  the  righteous  and  wick- 
ed, we  may  be  fure  it  ought  to  be  made.  And 
if  it  appear,  in  any  inftances,  to  be  actually  made, 
the  fact  is  a  fufhcient  ground  for  the  conclufion  that 
it  is  made  in  ri^^hteoufnefs. 

If  we  turn  our  attention  to  the  word  and  provi- 
dence of  God,  we  find  both  declarations  and  facts 
to  juftify  this  difference.  To  this  point,  the  text 
and  context  afford  a  molt  decifive  teflimony.  God 
admitted  Abraham's  plea,  explicitly  on  the  ground  of 
the  juftice  of  this  difference.  "  That  the  righteous 
fliould  be  as  the  wicked,  that  be  far  from  thee." 
In  Ifaiah  iii.  lo,  1 1,  Jehovah  gives  this  command  to 
his  prophet :  "  Say  ye  to  the  righteous,  it  fhall  be 
well  with  him,  for  they  fliall  eat  the  fruit  of  their 
doings.  Wo  unto  the  wicked  !  it  fhall  be  ill  with 
him ;   for  the  reward  of  his  hands  ftiall  be  given 


15 

him."  Quotations  of  the  fame  purport  from  the 
facred  oracles  might  be  multiplied  almoft  without 
end.  But  this  our  prcfent  Hmits  will  not  admit. 
Read  the  parable  of  the  talents,  of  the  net,  of  the 
ten  virgins,  of  the  marriage  of  the  king's  fon,  of 
the  tares,  of  the  wicked  huibandmen,  of  the  rich 
man  and  Lazarus,  and  the  twenty-fifth  chapter  of 
Matthew. 

God  not  only  makes  abundant  declarations  of  this 
difference  in  his  word ;  but,  in  fome  inflances,  he 
has  actually  made  it  in  his  providence.  Sodom  and 
the  old  world,  as  examples  to  the  ungodly  of  every 
fucceeding  age,  are  a  dreadful  comment  on  the  in- 
fpired  declarations  concerning  the  wicked.  Though 
they  generally  go  unpunifhed  in  this  world,  as  this 
is  not  a  Hate  of  retribution,  but  of  trial,  thofe  in- 
ftances  of  exemplary  vengeance  are  recorded  on  the 
iacred  pages,  to  warn  the  wicked  of  the  certainty 
and  awfulnefs  of  that  wrath,  which,  without  fea- 
fonable  repentance,  will  feparate  them  from  the  re- 
deemed people  of  God. 

We  now  proceed  to  an  improvement  of  the  fub* 
jea. 

I.  If  it  is  right  for  God  to  make  an  efTential  dif- 
ference between  the  righteous  and  wick^,  for  the 
reafons  affigned,  he  will  certainly  make  it.  "  The 
Judge  of  all  the  earth  luill  do  right.'*  But  that  it  is 
made,  according  to  character,  in  this  world,  no  rea- 
fonable  man  will  pretend. 

It  is  a  notorious  faft,  that  the  honor,  power, 
wealth  and  pleafure,  of  this  world,  in  all  their  varied 
forms,  are,  in  every  age,  almofl  exclufively  enjoyed 
by  the  wicked  ;  while  poverty,  reproach,  and  per- 
fecution,  with  their  train  of  woes,  are  bitter  ingre- 
dients in  the  cup  of  the  righteous.    A  view  of  this 


u 

faft  ftaggered  the  faith  of  fome  of  the  ancient  faints, 
"  Wherefore,'*  fays  Jeremiah,  '•  doth  the  way  of  the 
wicked  profper  ?  Wherefore  are  ah  they  happy  that 
do  very  treacheroully  r"  Job  was  led  to  the  fame 
inquiry.  "Wherefore  do  the  wicked  Uve,  become 
old,  yea,  are  mighty  in  power  ?  I'heir  feed  is  eila- 
bliflied  before  their  eyes,  their  houfes  are  fafe  from 
fear,  neither  is  the  rod  of  God  upon  them." 

The  parable  of  the  rich  man  and  Lazarus  moil 
clearly  Ihows,  that  this  life  is  not  a  fealon  for  retri- 
bution. Indeed,  there  are  numberlefs  difpenfations 
of  Providence,  which  cau  by  no  means  be  reconciled 
with  the  fuppofition,  that  this  w^orld  is  the  only  ftate 
of  retribution.  If  the  effential  difference  between 
the  righteous  and  wicked  did  not  extend  beyond 
the  prefent  life,  God  w^ould  be  manifeftly  partial  to 
the  wicked.  His  providence  would  contradift  his 
word.  All  thofe  judgments,  which,  at  different 
times,  have  fwept  millions  into  eternity,  were  acls 
of  diftinguifliing  favor  towards  thofe  rebellious 
CTeatures  on  wdiom  they  fell.  If  the  antediluvians 
were,  by  means  of  the  deluge,  immediately  deliver- 
ed from  the  fms  and  troubles  of  this  hfe,  and  taken 
to  a  ftate  of  perfect  happinefs,  how  much  better 
was  it  to  be  drowned  in  the  waters  of  the  flood, 
tlian  to  be  preferved,  as  Noah  was,  to  experience, 
during  hundreds  of  years,  the  forrows  and  woes  of 
this  evil  world  !  The  polluted  inhabitants  of  So- 
dom and  its  cities,  on  whom  the  Lord  rained  fire 
and  brimftone,  w^ere  far  more  highly  favored  than 
righteous  Lot.  Is  it  not  a  greater  favor  to  be  fud- 
denly  taken  to  perfect  reft  and  glory,  than  to  re- 
main, as  Lot  did,  a  poor  exile  of  the  mountains,  to 
fuffer  the  calamities  of  a  wearifome  pilgrimage  ? 
How  much  better  was  it  to  be  overwhelmed  in  the 
Red  Sea  with  cruel  Pharaoh,  or  to  be  crufhed,  in  a 
moment,  between  the  open  jaws  of  the  earth,  with 


15 

impious  Korah,  than  to  endure  the  fuffcrings  of  a 
forty  years'  travel,  in  the  hoftile  defert  of  Arabia ! 
The  iniquitous  Amorites,  who  fell  by  millions  be- 
fore the  fword  of  Joflma,  and  the  proud  hoft  of 
Sennacherib,  which  the  angel  of  the  Lord  dellroyed 
in  one  night,  were  i\\r  more  flivored  than  the  "con- 
querors of  Canaan  and  the  men  of  Hezekiah.  Bloo- 
dy Herod,  whom  God  fmote  with  a  dreadful  difeafe, 
which  foon  ended  his  life,  was,  for  his  impiety,  a 
favorite  of  Heaven.  And  the  crucifiers  of  Chrift, 
on  whom  his  blood  was  avenged  by  the  Roman 
fword,  and  other  fignal  judgments,  were  blellcd  far 
above  the  apoftles  and  chriftians. 

If  the  Judge  of  all  the  earth  did  thus,  would  he 
do  right  ?  Would  he  nut  be  partial  to  the  wicked  ? 
Would  not  fuch  a  courfe  of  providence  be  the  great- 
elf  encouragement  to  fm  ?  Would  it  not,  on  this 
ground,  be  the  part  of  wifdom,  to  give  ourfelves 
up  to  the  moft  enormous  and  daring  crimes,  in 
order  to  provoke  the  Almighty,  by  fome  fudden 
ftroke,  to  take  us  immediately  to  heaven?  What 
glaring  abfurdity  !  No.  That  be  far  from  God,  to 
do  after  this  manner  ;  to  favor  the  wicked  above 
the  righteous,  or  that  the  wicked  fliould  be  as  the 
righteous.  The  Judge  of  all  the  earth  will  do  right. 
As  the  eflential  ditference  is  not  made  in  this  world, 
it  will  be  made  in  another. 

The  above  abfurd  conclufion  inevitably  refults 
from  a  denial  of  future  retribution  ;  a  conclufion  no 
lefs  impious  than  abfurd.  This  conclufion  cannot 
be  evaded  by  ailirming,  that  the  terrors  of  death, 
and  the  attachment  of  mankind  to  the  world,  render 
life,  in  their  eftimation,  a  precious  privilege,  and  re- 
moval from  it  a  fore  calamity.  For,  however  it  may 
be  efteemed,  if  perfect  felicity  always  commence  at 
deatli,  removal  from  the  world  is,  in  fad,  the  highell 
imaginable  privilege. 


16 

But  to  avoid  the  fliocking  conclufion,  it  may  be  ad- 
mitted, that  the  wicked  will  be  puniflied  in  another 
world,  but  that  their  puniiliment  will  have  an  end. 
The  idea  of  reftoration  after  death  from  purgatory, 
is  not  without  its  advocates.  To  this  there  is  one 
reply,  which  is  forever  fufficient  and  unanfwerable  ; 
namely :  The  word  of  God  gives  no  fuch  intima- 
tion. There  is  not  a  fyllable  in  the  Bible,  which 
gives  fo  much  as  one  obfcure  hint  of  a  day  of  grace 
to  the  wicked  beyond  the  grave.  But,  on  the  con- 
trary, ther€  is  ample  teftimony,  that  the  prefent 
life  is  the  only  feafon  of  gracious  trial.  The  opi- 
nion, therefore,  of  thofe  who  believe  in  a  reftora- 
tion after  death,  is  not  only  entirely  deftitutc  of 
fcriptural  warrant,  but  formed  in  dircd:  oppofition 
to  the  declarations  of  eternal  truth. 

Let  us  beware  that  we  neither  "  change  the  truth 
of  God  into  a  lie,"  nor  "  turn  the  grace  of  our 
Lord  Jefus  Chrift  into  lafcivioufnefs.'*  - 

But,  not  to  anticipate  too  much,  we  infer, 
2.  That  if  it  is  right  for  God  to  make  an  effen- 
tial  difference  between  the  righteous  and  wicked, 
it  is  right  for  him  to  make  the  difference  eternal. 

If  he  does  right  ever  to  make  fuch  a  difference, 
he  does  right  to  continue  it,  fo  long  as  the  reafons 
which  juftify  it  remain.  The  principal  reafons  I  have 
endeavored  to  fpecify  and  explain.  The  validity  of 
thefe  reafons  will  never  be  deflroyed.  If  it  is  right 
for  God  to  make  this  difference  now,  becaufe  there 
is  an  elTential  difference  between  the  characters  of 
the  righteous  and  wicked,  it  will  be  always  right  ; 
for  this  difference  of  character  will  always  remain* 
"  He  that  is  filthy,  let  him  be  filthy  ftill ;  he  that 
is  holy,  let  him  be  holy  ftill."  A  radical  change  in 
the  moral  charader  of  a  {inner,  depends  on  the  fo- 
vereign  grace  of  God  5  and  unlefs  God  have  uae- 


17 

equivocally  promired  to  produce  tlils  change  in  evc- 
ty  linner,  the  conclufion,  that  it  will  be  produced, 
is  a  bold  and  groundlefs  prefuniption.  But  fuch  a 
promife  is  no  where  to  be  found. 

If  it  is  right  for  God  ever  to  make  the  difference 
in  view,  becaufe  the  wicked  are  unfit  to  dwell  with 
the  righteous^  it  will  be  always  right  ;  for,  as  their 
charadlers  will  remain  unaltered,  their  unfitnefs  will 
forever  continue.  If  the  honor  of  God,  as  fupreme 
Lawgiver,  and  the  principles  of  goodnefs  and  juftice, 
require  this  difference,  the  fame  reafons  will  remain 
forever  in  unabated  force.  The  good  of  God's 
kingdom  will  require  perpetual  tokens  of  his  ever- 
lafting  abhorrence  of  fin.  The  perfon  who  clofes 
the  term  of  his  probation  in  a  flate  of  impenitence, 
can  have  no  other  than  the  difmal  profped  of  end- 
lefs  punifhment.  The  Bible,  inflead  of  containing 
a  fingle  promife  of  pardon  and  falvation  to  fuch,  is 
full  of  declarations  of  a  contrary  import.  "  Thefe 
fhall  go  away  into  everlafling  punifhment,  but  the 
righteous  into  life  eternal. — Their  worm  dieth  not, 
and  their  fire  is  not  quenched. — When  the  wicked 
man  dieth,  his  expectation  fhall  perifh.'*  They  who 
obey  not  the  gofpel  "  fhall  be  punifhed  with  ever- 
lafling deflruction  from  the  prefence  of  the  Lord 
and  the  glory  of  his  power. — The  fmoke  of  their 
torment  afcendeth  up  forever  and  ever."  At  the 
general  refurre^lion,  fome,  we  are  afTured,  will 
*'  come  forth  to  fhame  and  everlafling  contempt.'* 
And  the  inhabitants  of  Sodom  and  of  the  old  world 
"  are  fet  forth  for  an  example,  fuffering  the  ven- 
geance of  eternal  fire." 

Infpired  declarations  like  thefe,  which  abound  in 
the  fcriptures,  admit  no  plaufible  evafion.  Sophif- 
tical  gloffes  and  artful  perverfions  may  impofe  on 
the  credulity  of  fome,  whofe  inclinations  llrongly 
favor  the  deception  j  "  but  he  that  is  fpiritual  judg- 


IS 

cth  all  things."  The  perpetuity  of  the  finner*s  pu- 
nifliment  and  of  the  faint's  felicity,  is  expreffed  in 
prccifely  the  fame  terms ;  and  if  the  former  may 
have  an  end,  fo  may  the  latter.  Where  then  would 
be  the  chriftian's  hope  in  the  prornifes  of  eternal 
life  f  EVerlafting  punifliment  is,  indeed,  a  tremen- 
dous doctrine  j  but  it  is  taught  in  the  Bible. 

3.  If  God  does  right  in  forever  making  an  gG^ctX" 
tial  difference  between  the  righteous  and  wicked, 
and  has  declared  this  to  be  his  will ;  then  minifters 
of  the  gofpel  ought  faithfully  to  inculcate  this  mo- 
mentous truth  on  their  people. 

When  God  fays  it  fliall  be  ill  with  the  wicked.,  i^ 
men  fay  it  fliall  be  well,  they  contradid  God  and 
oppofe  what  is  right.  It  is  charad:eriftic  of  falfq 
teachers  to  "declare  unto  the  people  fmooth  things, 
to prophefy deceits;"  and  too  often  the  "people  love 
to  have  it  fo.'*  But  the  preacher,  who  regards  the 
truth  of  God,  and  the  welfare  of  immortal  fouls, 
will  plainly  declare  the  truth,  however  it  may  wound 
the  finer  fenfibilities  of  his  heart.  The  miniftry  of 
the  gofpel,  in  this  refped,  is  analagous  to  the  prac- 
tice of  phyficians.  The  medicines  they  adminifter, 
and  the  operations  they  perform,  though  neceffary, 
are  often  painful  both  to  the  phyfiician  and  the  pa- 
tient. 

It  is  an  important  part  of  the  duty  of  watchmen 
upon  the  walls  of  Zion,  to  warn  the  wicked  of  their 
danger,  and  point  them  to  the  true  refuge.  They 
Jftiould,  indeed,  be  warned  with  tender  folicitude. 
But  though  the  utmoft  tendernefs  will  not  fecure 
a  faithful  minifter  from  the  reproach  of  feverity,  he 
has  it  to  confider,  that  he  cannot  withhold  his 
warnings,  without  the  guilt  of  cruelty.  Though 
the  profeifed  preacher  of  the  gofpel  may  not  have  a 
fufficient  regard  for  God  and  perifliing  fouls,  to  in- 


duce  him  to  a  faithful  exhibition  of  the  truth  ;  yet 
it  fhould  feem,  that  the  fear  of  appearing  in  judg- 
ment, with  his  garments  encrimloned  with  blood, 
muft  deter  him  from  going  before  the  people  as  their 
guide  in  the  broad  way  to  perdition. 

4.  If  it  is  right  for  God  to  make  the  difference 
that  has  been  confidercd,  then  the  wicked  will  have 
no  juft  ground  to  complain. 

It  is  furely  wrong  to  complain  of  what  is  right. 
When  the  Judge,  on  the  great  day,  fliall  pronounce 
the  irrevocable  fcntence,  "  Depart,  ye  curfed,  into 
everlafting  fire,"  the  miferable  fouls,  ag:unft  whom 
it  fhall  be  pronounced,  will  be  fpeechlefs,  as  to  any 
complaint  of  feverity  in  the  doom.  On  that  day, 
we  are  afTured,  "  every  mouth  will  be  flopped." 
All  will  be  fully  convinced  of  the  jullice  of  the  fen- 
tencc,  and  the  wicked  will  then  know  themfelves  to 
have  been  their  own  deflroyers.  Tremendous  as 
the  doom  will  be,  the  myriads  of  faints  and  angels 
about  the  judgment  feat,  will  hear,  and  fay,  Amen. 
It  will  then  be  manifeft,  that  God  is  chargeable  with 
no  partiality  in  giving  fome  repentance  unto  falvaJ 
tion,  and  in  punilhing  others  according  to  the  de- 
merit of  their  crimes.  Many  will  not  believe  till 
that  day,  that  it  is  no  crime  to  be  jufl. 

If  the  wicked  will  then  have  no  ground  to  com- 
plain, they  have  no  ground  to  complain  now,  when 
miniflers  of  the  gofpel  and  others  exhibit  before 
them  their  true  characters,  and  point  them  to  that 
impending  doom,  which  they  are  warned  to  efcape. 
For  a  chriflian,  efpecially  a  chriflian  miniftcr,  to 
forbear  to  warn  the  impenitent  of  the  confequences 
of  pcrfifling  in  their  fmful  courfe,  would  be  inex- 
cufably  criminal.  Yea,  thofe  who  flatter  and  de- 
ceive the  wicked,  in  this  great  concern,  the  wicked 
themfelves  will  moil  bitterly  execrate,  when  they 


^0 

Ihall  fee,  that  everlafting  deftru^lion,  from  the  pre- 
fence  of  the  Lord,  is  coming  upon  them  without 
remedy. 

5.  If  it  is  right,  that  an  effential  difference  fhould. 
be  made  between  the  righteous  and  wicked,  and  it 
is  not  made  in  this  world  ;  we  infer  the  neceflity  of 
a  general  judgment. 

It  the  wicked  are  to  be  forever  feparated  from 
the  righteous,  and  fuffer  eternal  punifliment,  the 
ground  and  juftice  of  the  feparation  ought  dillindly 
to  appear.  In  this  world,  the  real  ground  is  often 
concealed  from  the  view  of  men,  and  is  never  fully 
difcovered.  "  God  hath,"  therefore,  "  appointed  a 
day,  in  which  he  will  judge  the  world."  As  he 
will  bring  every  work  into  judgment,  and  every 
fecret  thing,  the  charafters  of  men  will  be  exhibited 
in  aU  their  extent,  and  the  world  will  be  manifeftly 
judged  in  righteoufnefs.  The  true  reafons  of  the 
different  fentences  pronounced  upon  the  righteous 
and  wicked,  will  fully  appear,  to  the  conviction  of 
every  mind.  What  furprifmg  things  will  that  day 
difclofe  !  Every  difguife  will  be  flripped  from  the 
characters  and  actions  of  men.  The  dark  receffes 
of  iniquity  will  be  laid  open.  The  fecret  machi- 
nations of  the  wicked  will  be  brought  to  light. 
The  vile  works  of  hypocrify  will  be  revealed,  and 
the  pious  fincerity  of  the  righteous  made  manifeft. 
Thoufands,  undoubtedly,  who  are  thought,  and 
think  themfelves,  to  be  heirs  of  glory,  will  be  found 
on  the  left  hand.  Saints  will  bow  with  reverent 
acquiefcence  at  the  righteous  decifions  of  the  Judge, 
while  confternation  and  defpair  will  be  depicted  in 
the  faces  of  the  wicked.  BlefTed  and  holy  are  they 
who  have  part  in  the  firfl  refurredion,  on  whom 
the  fecond  death  will  have  no  power. 


21 

6.  The  truth  which  has  been  the  topic  of  this 
difcourfe,  is  calculated  to  afford  comfort  to  the  peo- 
ple of  God. 

What  can  afford  greater  fatisfaclion  to  a  benevo- 
lent mind,  than  the  affurance,  that  the  Judge  of  all 
the  earth  will  do  right  ?  They  are  in  a  meafure, 
and  they  wifh  to  be  entirely,  conformed  to  the  will 
of  God.  They  choofc  to  fubmit  every  thing  to  his 
judgment  and  difpofal,  and  as  he  orders  every  cir- 
cumflance  throughout  his  dominion  in  the  beft 
manner  to  accomplifh  the  grand  objects  of  his  go- 
vernment, the  delires  of  their  hearts  are  gratified. 
*'  Clouds  and  darknefs,"  indeed,  "  are  round  about 
him,'*  in  refpecl  to  many  of  his  ways,  as  they  ap- 
pear to  us  ;  "  yet  righteoufnefs  and  judgment  arc 
the  habitation  of  his  throne." 

Chriftians,  God  will  do  right  with  you.  He  will 
order  your  prefent  allotments,  and  difpofe  of  your 
eternal  intereft,  in  perfedl  wifdom  and  righteouf- 
nefs. And  what  more  for  yourfelves  can  you  de- 
fire  ?  If  he  correct  you,  he  does  right.  His  pa- 
ternal rod,  though  painful,  is  always  falutary  to 
his  children.  If  he  throw  you  into  poverty,  fick- 
nefs,  reproach,  or  bereavement,  he  does  right.  By 
fuch  means  he  weans  you  from  the  world.  If  he 
give  you  wealth  and  honor,  or  fuffer  you  to  fall 
into  fnares  and  temptations,  he  does  right.  By 
fuch  means  he  tries  the  conftancy  of  your  love  to 
him.  If  he  hide  his  face  from  you,  he  does  right. 
It  will  teach  you  the  necefTity  of  watchfulnefs,  and 
the  worth  of  his  gracious  prefence.  It  will  be 
right  for  him  to  recompenfe  your  faith  and  felf-de- 
nial  with  endlefs  refl  and  glory :  and  this  he  has 
promifed  to  do. 

He  does  right  with  the  Church.  It  is  right  that 
he  fliould  permit  fo  many  herefies,  fchifms,  perfe- 
cutions,  and  trials,  to  perplex,   wound  and  rend 


the  body  of  Chrifl;,  in  its  militant  ftate.  THe  wif- 
dom;  of  fucli  difpenfations,  though  much  concealed^ 
at  prefent,  will  hereafter  be  feen  and  celebrated  by' 
the  inhabitants  of  heaven,  as  great  and  manifold. 
In  the  work  of  redemption^  all  the  perfections  of 
Cod  will  be  forever  moft  glorioufly  difplayed. 

He  does  right  with  the  World   at  large.     The- 
dreadful   conflicT;    of  nations,    the  rife  and  fall  of> 
ftates  and  empires,  and  the  complicated  miferies  ofr 
the  human  race^  are  ordered  in  infinite  righteouf- 
nefs,  and  will  be  made  fubfervient  to  mofl  impor- 
tant  ends.     The  renowned  ravagers  and  butchers' 
of  mankind j  who  make  the  earth  groan  under  in- 
ceffant  wars,  rebellions,  revolutions,  and  conquefts, 
are  inftruments  of  accomplifliing  the  great  pnrpofes'" 
of  God,  though  nothing  is  farther  from  their  de- 
fign.     God  will  caufe  the  wrath  of  man  to  praife 
him,  and  reftrain  the  remainder. 

lie  does  right  with  impenitent  men.  It  is  rights 
for  God  to  endure,  with  much  longfufFering,  the 
vefTels  of  wrath  ;  and  fometimes  to  make  them 
examples  to  the  world  of  his  holy  indignation  at 
iin.  If  they  perfeveringly  refift  his  Spirit,  he  does 
right  to  withdraw  his  gracious  influence,  and  leave 
them  in  blindnefs  and  flupidity,  to  fill  the  mea- 
fure  of  their  iniquity,  and  ripen  for  their  fearful 
doom.  If  they  place  their  hearts  upon  the  unrigh- 
teous mammon,  and  purfue  it  as  their  portion,  he 
does  right  to  give  them  the  reward  they  feek,  that, 
like  DiveSi  tliey  may  experience  a  more  woful 
change.  Having  the  Bible  in  their  hands,  which 
fo  fully  prefents  the  terrors  of  the  law  and  over- 
tures of  the  gofpel,- if  they  rejeft  and  contemn  the 
truth  of  God,  he  does  right  to  give  them  up  to 
ftrong  delufions,  till  "  the  hail  fliall  fweep  away  the 
refuges  of  lies.'* 


r 


23 

God  will  be  forever  glorified  by  every  child  of 
Adam,  either  in  their  falvation  or  deftruction. 

Wait,  my  chriftian  friends,  for  the  perfect  day, 
which  will  doubtlefs  bring  a  full  difclofure  of  the 
wifdom  and  rectitude  of  all  the  divine  conduct. 
While  you  fee  and  deplore  the  fruits  of  fin  in  the 
world,  lofe  not  the  comfort  of  this  truth,  "  the 
Judge  of  all  the  earth  will  do  right/*  But  let  not 
this  confoling  truth  reftrain  your  efforts  to  promote 
his  glory  by  doing  good  to  men.  It  will  not ;  it 
cannot.  Your  love  to  God  and  men  will,  efpecially, 
conftrain  you,  in  view  of  perifliing  fouls,  to  fend 
your  fervent  cries  to  heaven  for  their  falvation. 

To  conclude.  Let  every  impenitent  perfon,  to 
whom  a  refpite  from  endlefs  perdition  is  yet  mer- 
cifully granted,  ferioufly  confider  and  apply  the 
fubject  of  the  prefent  difcourfe.  Abandon  every 
objection  againft  the  truth  and  government  of  God, 
and  penitently  view  your  true  chara6ter  and  con- 
dition. A  voice  from  the  eternal  throne  utters  the 
decree,  "  Except  ye  repent,  ye  fliall — perifh."  But 
the  fame  voice  directs  you  to  the  hope  of  the  gofpel. 
*'  God  fo  loved  the  world,  that  he  gave  his  only  be- 
gotten Son,  that  whofoever  believeth  in  him  fhould 
not  perifh,  but  have  everlafting  life."  "  Turn,*' 
therefore,  "  turn  to  the  Strong  Hold,  ye  prifoners 
of  hope.'* 


